now for our behauiour there obserue thus much The duties which are required of vs in the celebration of the holy Communion are of two kinds either Generall See Master Brinsleys true Watch 1 part page 183. of the eight Edition or common to this and other times or Peculiar and proper to this seruice I. The generall and common duties are to ioyne with the Congregation in confessing of sinnes in singing of Psalmes and Hymnes in hearing with reuerence and deuotion Gods holy word preached in praying and the like Secondly touching the proper duties more peculiarly belonging to this seruice Corpus Christi dicimus esse caâ—auer nosque opporiere esse aquilas vt intelligamus in altum subuâ—landum esse si velimus ad Christi corpus accedere haec â—nim aquilaruÌ„ mensaâ— est non graculorum Chrys and our behauiour in the receiuing of those holy Mysteries as the Church hath retained it there is a commandement giuen that wee lift vp our hearts to the Lord. And wee must indeed be as Eagles soaring vp to heauen by hauing carefull meditations on heauenly and iâ—uisible things a rising from the due consideration of the things themselues offered vnto vs that is the outward elements of bread wine as also from a regard full contemplation of euery action in that holy ministration First therfore when we see the bread and wine set before vs on the Lords Table wee know that they are appointed for the nourishing and strengthning of our bodies but here wee must not stay Our hearts hereby are to bee led to meditate on the body and blood of Christ which is appointed to bee our soules nourishment to feede vs to eternall life for so he profâ—sseth of himselfe Ioh. 6.55 My flesh is meate indeed and my blood is drinke indeed Secondly when wee see the breaking of the bread and powring out of the wine our hearts are to be led to the meditation of the câ—uell death of the Crosse which Christ suffâ—red for the remission of our sinns when his most blessed body was broken and his most precious blood shed for the redemption of mankind Againe when we see that the bread which is broken giueÌ„ vnto vs by the Minister is all of the same loafe or at the least of the same graine and the wine whereof we drinke that it commeth from the same grape and receiued by vs in the same Cup wee are hereby to be led to the meditation on that communion which wee haue with all Gods Saints which are partakers of those holy mysteries and to the consideration of that vnion which we haue or should haue among our selues as members of one mysticall body whereof Christ Iesus is the head Lastly when wee eate that holied bread and drinke that consecrated wine wee know that they turne to nutriment for our bodies so coÌ„sequeÌ„tly that they grow into one substance with vs hereby are we led to a further meditation on our incorporation into Christ Iesus to bee made one with him and hee with vs so that hereby wee may assure our hearts of our reconciliation with God and of all the benefits of Christs death and passion for seeing Christ is become ours how shall not God with Christ giue vs all things And these are those holy Meditations whereupon we must bestow the best of our thoughts in that so sacred a businesse now as touching the triall of our soules after the receiuing of those holy mysteries note but this After that the Lord hath fed our soules so graciously at his owne Table we must take heede that wee proue not vnthankefull to the louing kindnesse of the Lord. And therefore it is required of vs that not for a day or a weeke or some small time but euen for euer continually to retaine a thankfull remeÌ„brance of those blessings wherof we are made partakers in Christ Iesus as also neuer to let sl p out of our mind that interchaÌ„geable promise which hath past betwixt God vs. The Lord promising to be our God we promising henceforth to become Gods faithfull obedient seruants to serue him in holinesse all the remainder of our life Whence the ordinary custome in these daies may worthily be reprehended for howsoeuer men for a day or a short space seeme to haue a Christian sense of that holy duty whereto they haue bound themselues by their pâ—omise yet notwithstanding within a while they returne with the Dogge to the vomit and with the Sow to wallowing in the mire Wherefore to good purpose it is that wee propose to our hearts a triall of our selues euen after our receiuing For though a man by the sight of the soyle may gather by some guesse what fruite will come vp yet when hee sees rhe fruite the matter is farre more sure And therefore because those Accidents Antecedent as repentance from dead workes faith in Christ and loue towards men may sometime deceiue vs it is good to put the matter out of all doubt to trie our selues afterward if wee can heare the Word more ioyfully if we trauell for the righteousnes of faith more soundly and make the score of our sinnes lesse then they were before And these indeed are comfortable fruites of the truth of our holinesse FJNIS 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 OR Recapitulation of the chiefe Points handled in this Treatise CHristian Religion is the seruing of God in Christ The actions thereof are most eminently 1. Meditation of Gods Word which testifies of Christ 2. Prayer vnto God through Christ 3. The vse of the Sacraments instituted by Christ Of the two first elsewhere here onely of the third Page 1. seqq That we may vse the Sacraments aright we haue neede of Preparation which in this Booke is both largely deciphered and concisely proposed â—reparation largely deciphered consists in 2. things Knowledge and Deuotion Our knowledge is either generall in points of Religion or particular about a Sacrament Our generall knowledge is either primarie and independant or secondarie and deriued The primarie and independant consists of a double doctrine I. Of God according to the Essence which is one and Persons which are three Pag 6. II. Of Gods Word or the Scripture of which see the definition Pag. 14. The diuision which is threefold Pag. 15. The Proprieties which are 3.1 It deriues its authority from God alone Pag. 21. â—2 It is perfect and sufficient to saluation Pag. 26. 3. In the Articles of Faith and matters necessary to saluation it is easie and perspicuous Pag. 30. The secondarie and deriued knowledge consists of two parts I. Of the End it selfe Saluation considered in respect of the life to come perfect or this present life inchoâ—te Pag. 38. Iâ— Of the Meanes to come by that End and that 's a double knowledge I. Of thy Miserie II. Of the Remedie for thy miserie Pag. 41. Thy misery is throughly knowne by the consideration of 4. things I. That which went before thy misery the Image of God
and enfold hâ— glorious Creature Man tâ—â— Creature of his good-wilâ— with the mists of Ignoranâ— and Errour Farre be it froâ— the thought of euery goâ—â— Christian once to thinke thâ— from such a good tree shouâ—â— Woe vnto you saith Christ that take away tâ—â— Key of knowledge Luke 11.52 â—â—me such bad fruit that from â—â—ch a blessed cause should â—â—oceed such a dissastrous efâ—â—ct that froÌ„ the light should â—â—ow darknesse Dei ordinatio non potest esse peccatorum obstetriâ— Cyprian from the reâ—erend reading of the Scripâ—â—res errours The Papists doings workes of darknesse Iohn 8.44 As for their â—oings that they also are of â—â—rkenesse it would if I â—ould particularize them reâ—uire a large Volume But 〈◊〉 single out and to instance 〈◊〉 one wherein they much reâ—â—mble their prince of darkeâ—esse the Deuill who hath â—eene a murtherer from the â—eginning Let their cruell â—nd barbarous butchering of 〈◊〉 many Saints of God meereâ—â— in the matter of Religion â—t the bloodie stabbing and â—iolent murdering of so good â—nd gracious Kings which â—hewed themselues like good â—Zechias forward and bent to reformation Though wee bee in DD. Carriers bookes no lesse theÌ„ Schismatiks for obiecting the hainousnes of this horrible Treason yet we will not leaue to obiect it but cry and thunder against it being as his sacred Maiesty hath rightly obserued not only a crying sinne of blood but a roaring and thundering sinne â— fire and brimstone DD. Hakw Answere to DD Carrier Ca. 2. Sect. 13 See likewise the worthy Sâ— F. Bacon now Lord Saint Albon his Essayes Paâ— 2. Ess 1. Of Religion Let the Deuill in the Vault who was the contriuer of that matchlesse Treason and the Powder Pioners that should haue beeâ— the Actors of the intendeâ— Tragedie let all these speakâ— if they belong not to darkenesse if they be not the sonne of the night Iohn 13.2 They thâ— digge through houses in the darke c. Iob 2â— 16 17. Qui malè agit odit lucem Aske the Powder plotters if they hated noâ— and shunn'd the shining lighâ— least their deedes should hauâ— beene reprooued censured condemned as they were anâ— as it fell out happily to thiâ— State and Countrey by thâ— watchfull eye of his Prouidence who is the Psalm 121.4 Keeper â— our Jsrael and neuer slumbers nor sleepes but is alwayes ready at hand to shend and defend his people whom hee hath set his loue vpon euen for his owne mercie goodnesse sake howbeit wee haue by our sinnes deserued to bee cassier'd out of his fauour to be ouertaken with imminent dangers and to be ouerturned with the power and powder the fire and fury of our enemies But euer loued and blessed be his mercifull goodnesse and patience Psal 124.6 that hee hath not giuen vs ouer as a prâ—y vnto their teeth Their snare was broken and our soule was deliuered O let this mightie and wonderfull deliuerance bee written on the postes of our gates let vs bee euer talking of it to our neighbours and friendes to our children and strangers that all with ioynt mouth and consent of heart may praise the Lord God of Israel for euer Now I doe from my soule desire that the blind-folded Papists and ignorant Catholiques as they will bee tearmed would but a little consider of these Doings of this Doctrine Hispan reformat C. 10. and then tell mee if they bee not nuzled in most pernitious heresie and most tyrannically helde vnder the very power of darkenesse it selfe Quod si illi haec omnia tranquillo animo et ad audiendum discendumque comparate spectare velint non tantum probabunt institutum nostrum qui relictis erroribus Christum eiusque Apostalos secuti sumus sed ipsi etiam â se deficient se que vltro aggregabuÌ„t ad partes nostras Iuel Apolog. pag. 148. See the occasionâ— of Mr. Copleys conuersion and among the rest you shall find the Powder-plor Copl Doct. Mor. obseruat cap. 2. sect 6. They that haue but the least spinke of ingenuitie will bewray betime and will timely bewayle their woefull estate These to vse the words Ezech. 20.43 of the Prophet shall remember one day their wayes and â—ll their doings wherein they â—aue beene defiled and they â—hall loath themselues in their â—wne fight for all their eâ—ils that they haue commitâ—ed And they shall know that â—he Lord is GOD when hee â—ath wrought in them this coÌ„â—ersion for his owne Names â—ake not according to their wicked wayes nor according â—o their corrupt doings Such desperate ones as Ieremy describes Iere. 18.12 Noluerunâ— veritati consentire nec victi et Quod volumus sanctuÌ„ est August vincent Epist 48. But for the ignorant obstinate â—bdurate Papist who wil not â—eare and vnderstand and bee â—onuerted who spurnes at the â—ery motion of Reformation Quaerimus vos qui a peristâ— vt de inuentis gaudeamê° de quibus perditis dolebamus August Vincent Epist 48. â—nd being settled on his lees groweth bold and impudent â—n the cause for who so bold â—s blind Bayard Let him be â—gnorant let him bee misted â—et him bee misse lead still These men shall one day know that there hath beene many Prophets among them who are cleare from the blooâ— of all men Si saepitis benè et rectè si autem non sapitis non vestri curam gessisse non paâ—itâ—bit August lib. 3. contra Epist â—eâ—â— an c. 59. ad finem Prâ—lâ—ps and they shall finâ— that their blood must rest vp on their owne hard hearts anâ— stiffe neckes What Sir may some oâ— them say doe you so hastilâ— include vs all in the pitt oâ— confusion because wee prâ—fesse another Religion I teâ— you truely wee haue as gooâ— hope to come to Heauen aâ— your selfe Doe wee walâ— in any other saue in the step of our with them still Custome hath borne must way and euer will And good or bad what their Forefathers did They 'l put in practice too else God forbid G. W. forefathers aâ—â— progentors Dâ— we professe anâ— other Râ—ligion Tantum se isti debent inscitia ac tenebris superiorum temporum luel Apol. pag. 138. then that which the bequeath'd vnto vs whicâ— we will liue and dye in too The Moales speech in Mast Scots Vnio pag. 37. of his Philomythology Wee our forefathers customes still obey Doe as they did and follow their blinde way Not striuing busily our wits t' approue By searching doubts but rather shew our loue By louing euen their errours that are gone Or reuerently beleeuing they had none True it is like enough you will doe so whatsoeuer bee said to the contrary For as the wise King saith of a foole Prou. 27.22 Bray a foole in a morter and he will neuer bee the wiser The holy Spirit hath branded those people with blacke who practized that long since which you plead for now 2 King 17 41. v. Mr. Scots Vnio in the Epimythium p. 48. So those nations feared the Lord and serued their Images
say the Papists doe not worship Images and we know that it is said in the second Commandement Thou shalt not bow downe thy selfe vnto them c. To this what shall we answer but that they say one thing and doe another for wee haue already proued that they fall downe and worship the Crosse Behold the signe of the Crosse come and let vs worship it Againe it is impossible that ones whole affection should bee bent and setled on an Image and yet that he should not direct some deuotion vnto the Image as one of the Ancients hath well said Jt cannot possible bee Placuit picturas in ecclesia esse non debere ne quod colitur aut adoratur in parietib pingatur Concil Elibert that the affection should be withdrawne from that wheron our whole sense is fixed and fastned Therefore Lactantius saith that there can bee no true worship performed where it is done with respect vnto Images Thirdly wee say that both these are equally forbidden of God namely the worshipping of the Image it selfe and the worshipping of God at 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Atha Quis ergo iste honor Dei est per lapideas ligneas formas discurrere inanes atque examines figurastanquam numina venerari hominem in quo vereâ— imago Dei est spernere Clem. Rom. or before an Image For this you haue a plaine place Leu. 26.1 You shall make you none Idols nor grauen Image neither reare you vp any pillar neither shall you set vp any stone or image within your Land to worship before it for I am Jehouah the Lord your God But Images say they are Lay-mens Bibles and therefore they may be borne with as certaine historicall documeÌ„ts for the good of lay people whereto I answer first that it is no little blasphemy to affirme that Images are Bibles that is the Word of God for the authority of Gods word and of the Bible is the greatest that may bee and it is vnspeakeable But who dare say that the authoritie of Images is as diuine and eternall as that of God himselfe Secondly Images cannot be Lay-peoples Bibles because the Bible containes the true doctrine of God but Images are deceitfull lying Teachers Calu. Instit l. 1. c. 11. §. 5 teaching lyes as it is manifestly written by Ier. 10.8 and by Habb 2.18.19 Further wee ought not to bee wiser then God who hath instituted that his church should be taught not by dumbe Pictures and Images but by the liuely preaching of his Word and the lawfull vse of the Sacraments And these things be spoken also as touching the adoration of Reliques for the worshipping of them is confuted by those very same places of Scripture by which the worshipping of Images hath beene ouerthrowne You haue led mee by the hand through all Diuinitie and so haue holpen mee to some generall knowledge wherby I may in some sort bee prepared vnto the holy Supper of the Lord now it remaines that you furnish mee with some particular knowledge about the same Supper of the Lord wherunto I desire to prepare my selfe You say well indeed S. Th. p. 439 and I doe it very willingly so bee that before all you note that the word Sacrament is no where extant in holy Scripture but there are diuers words aequiualent vnto it as Romans 4. the word Signe or Seale where Paul calleth Circumcision the seale of the righteousnesse of Faith A Sacrament then Calu. Institut l. 4. c. 14 is a holy signe or seale annexed to the Word of God as vnto Tables and Letters wherein God promiseth vnto vs his fauour and the forgiuenesse of sins by the death and suffering of our mediatour Iesus Christ Now signes be of three sorts Some there bee which are onely Significatiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and noting out somewhat as the Meare-stone signifieth the fields which it parts to be diuers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Some are Memoratiue representing vs the memory of somewhat and exciting our affection and will thankfully to thinke on it as whâ—n one friend giues vnto anothâ—r some excellent booke or a piece of gold to be a signe vnto him of his friendly remembrance Lastly some Signes are Confirmitiue 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 wherby some benefit or other promised vnto vs by any man is made certaine vnto vs. As the seale hanging at the Kings Letters Patents doth not only signifie and put the partie in remembrance of some benefit but it doth especially certifie him as namely by which hee to whom the letters are granted is certainly assured to obtaine that benefit or good thing which is promised him in the Letters A Sacrament then is a Seale or Signe assuring vs the forgiuenesse of sinnes promised in the Letter Pattents of the Gospel In which short and plaine description the whole nature of Sacraments doth consist neither is it here any whit needfull that the godly heart should bee troubled or molested with any subtilties either of Papists 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or of Vbiquitaries 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 J conceiue what a Sacrament in generall is I would haue you to shew mee what the Supper of the Lord is It is a Sacrament of the new Testament or it is a holy signe ordained by Christ in the New Testament that by bread broken and eaten S Th. p. 454 Calu. Institut l. 4. c. 17 De coena Domini Zanch. Miscellan 1. part pag. 387. seq wee may bee admonished and certified that the body of Christ was broken vpon the Crosse and giuen for vs and by wine powred out and drunke wee may bee remembred and assured that the blood of Christ was shed for vs for the remission of sinnes How many things are wee to consider in the Lords Supper S. Th. p. 440 Three things as in euery other relation first the two termes of the relation the Relate and the Correlate Secondly the foundation and ground of this relation thirdly the end or finall cause of this relation What is the Relate in the Lords Supper and what is it called It is called the signe or the thing which puts vs in mind and giues vs assurance of some other matter How many kind of signes bee there in the Lords Supper The Relatum or signe in the Lords Supper is twofold Substantiall and Accidentall Which is the Substantiall It is true bread true wine Sub vtraque specie sumitur ipse totus Christus sed si in altera tantuÌ„ sumeretur ad alterius tantum id est animae vel corporis non vtriusque pariter tuitionem valere significaretur Ambros Aut integra Sacramenta percipiant aut ab integris arceantur quia diuisio vnius eiusdemque mysterii sine grandi sacrilegio fieri non potest Gelasius Which is the Accidentall It is the breaking of the bread and the taking of it likewise the powring out of the wine and the taking of it What is the
Corelate in the Lords Supper It is called the thing signified or that thing where of wee are put in mind and assured in the Lords Supper The ancient Church called the Relatum the earthly matter as is bread and wine for both of them spring from the earth and the thing signified it called the heauenly matter whereupon it rightly and religiously taught that the Supper of the Lord did consist in two things a terrene or earthly and a celestiall or heauenly matter and therefore that it behooued those which came vnto the Lords Supper to thinke that there they should receiue two things to wit an earthly thing after an earthly fashion that is bread wine with the mouth of the body and an heauenly thing after an heauenly manner that is the Body and Blood of Christ by a true faith What be the things signified in the Lords Supper The thing signified is of two sorts substantiall or accidentall What is the substantiall Euen whole Christ our Mediatour according to both natures diuine and humane but especially according to his body and blood in asmuch as in his body as the subiect of his passion hee suffered for our sinnes and by his blood shed hee purged our sinnes And this it is which Christ saith This is my body which is giuen for you that is in the Supper of the Lord you are put in remembrance and assured of my body as it hung vpon the Crosse and also of my blood which was shedde likewise for you vpon the Crosse What is the Accidentall Euen all those benefits which doe acc ew vnto vs by the passion and death of Christ as the forgiuenesse of sinnes regeneration sanctification and in fine life euerlasting as Christ saith My blood which is shed for you for the remission of sinnes I haue heard of both thy termes in the Lords Supper to wit the Relate and the Corelate now J would be instructed about the foundation and ground of holy admonition and certification as you calld it The fundamentall or efficient cause of the Lords Supper is Syst Theol pag. 446. partly in respect of the thing it selfe or the Sacrament partly in respect of vs which doe vse the Sacrament What is the foundation in respect of the Sacrament it selfe It is two fold the institution of Christ and the agreement or correspondencie betwixt the signe and the thing signified What are to bee considered in the institution of Christ Two things First the History of the institution of the LORDS Supper set downe by the Euangelists secondly De verbis Caenae Zanch. Epist lib. 1. pag. 179. Calu. Instit l 4. cap. 17. §. 12. seqq the especiall words of the institution which are This bread is my Body which is giuen for you 1 Cor. 11.24 This Cup is the New Testament in my Blood vers 25. How are those words to bee vnderstood Syst Theol. pag. 457. Dominus non dubitauit dicere hoc est corpus meum cum signum daret corporis sui Aug. Hoc est corpus meum id est hoc est figura corporis mei Tert. Panis dicitur corpus suo modo cum sit sacramētum non autem dicitur rei veritate sed mysterio significante Aug. They are to bee construed according to the nature of signes or sacraments which are not transubstantiations of things but as we haue a little before noted significations and seales of things These words therefore are not substantially to be vnderstood as if the Bread were the substance of the Body of Christ for by that reason bread should haue beene crucified for vs bread should haue beene giuen to die for vs and so the Cup likewise should haue beene shed for vs vpon the Crosse the Cup should haue issued out of Christs side Neither are they to bee vnderstood consubstantially as if the body of Christ were included in the bread and the bloud of Christ included in the wine for Christ saith not in this bread is my body or in this wine is contained my blood Vt quid paras dentes ventrē crede māducasti Idem Antequam sāctificetur panis panē nominamus diuina autem illa sanctificāte gratia liberatus est ab appellatione panis dignus autem habitus est dominici corports appellatione et si natura panis in eo remansit Chrysost 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Macar Seruator noster nomina cōmutauit corpori quidem id quod erat symboli ac signi nomen imposuit symbolo autem quod erat corporis causa mutationis manifesta estiis qui c. Theodoret. neither would our Sauiour teach his Disciples where his body or his blood was for they saw that well enough in that Christ was sitting with them at the Table But those words are to be vnderstood in a commemoratiue or certificatiue signification as if Christ had said the bread doth for a certaintie signifie vnto you and giues you notice of my body which is deliuered vnto death for you and the wine doth most certainely notifie assure you of my blood which is shed for you for the remission of sinnes Christs speech then is altogether the like as if when a Prince hath granted to any one a faire Mannor and hee giue withall vnto the Graunt his letters with his Broad seale and deliuering the man these his letters with the seale hee should say Loe there 's your Manner Now hee giues not the Land substantially into his hands and by consequent it will follow that that speech of the Prince must not bee vnderstood substantially as if those letters and the seale were the very substance of the demain or because the demaine were inclosed in the seale but it is a significatiue and certificatiue kind of speaking which must bee thus vnderstood and interpreted these letters of mine and this seale doth import and assure thee of the certaine hauing and possessing of that Mannor Farme or demaine Wherefore wee conclude that the Body and Blood of Christ according to the substance thereof is neither in the bread nor in the place where the Supper of the Lord is administred but in heauen as is vsually said he ascended into the heauens from whence only hee shall come at the last Judgement but that the Bread Wine do giue vs notice and assurance that that very body which now is in heauē was giuen for vs on the Crosse and that the Blood of Christ was shed for vs. Which must bee obserued against the Papists and Vbiquitaries who seeke after the body and blood of Christ in that very place where is the bread and wine What is the other foundation in respect of the Sacrament Si sacramēta aliquam similitudinem earum rerum quarum sunt sacramenta non haberēt ne sacramenta quidem essent Aug It is the agreement or meet analogie betwixt the signe and the thing signified or it is that fitnesse whereby the Bread may signifie and ascertaine vs of Christs body
giuen for vs and the wine may notifie and assure vs of the blood of Christ shed for vs. Wherein consists the fitnesse which true Bread hath to signifie the Body of Christ It consists in three things 1. that like as the bread is broken so the body of Christ was broken and torne vpon the Crosse for vs as Paul saith This bread it is the communiâ— of the body of Christ 2. Thâ— like as bread hath the force of nourishing so the body oâ— of Christ giuen for vs vnâ— death hath power to refresâ— our consciences forlorne and almost spent and pined away by reason of sinne 3. Like as bread doth not only nourish but it doth also strengthen our body so the body of Christ in like manner deliuered vnto death for vs hath power continually to cherish and sustaine our drooping miserable consciences Wherein consists the correspondencie that Wine hath vnto the Blood of Christ In three things also first euen as the wine is poured out into the Cup and poured also out of the Cup so the blood of Christ sprung out of his body and was shed vpon the Crosse Secondly euen as wine hath the power of reuiuing and quickning or of heating and moystâ—ning of our body and of increasing vitall and animall spirits so the blood of Christ or the merit of the blood of Christ hath the power of quickning our Consciences benummed and dryed vp by reason of sin Thirdly euen as wine maketh glad the heart of man and hath great vertue in it to cheare vp the mind so the merit of Christ or the bloud of Christ worketh an vnspeakable ioy in our soules whereof Dauid speaketh Psal 51. Restore vnto me my ioy againe J haue heard what the foundation of the Lords Supper is in respect of the Sacrament it selfe or the things themselues now tell mee what is their ground and foundation which doe vse it or the foundation in respect of vs It is true Faith whereby wee doe so looke vpon these signes as they signifie remember and assure vs of the body blood of Christ Si quis maÌ„ducauerit ex ipso non morietur in aeternum Hoc pertinet ad virtutem Sacramenti non ad visibile Sacramentum Qui manducat intus non foris qui manducat corde non qui premit dente Aug Quasi non possit tangi quum iam ascenderit at vtique poterit sed affectu non manu voto non oculo fide non sensibus Bern. and so coÌ„sequently of his whole merit and so likewise of assured remissioÌ„ of our sins following vpoÌ„ that merit For in the supper of the Lord remissioÌ„ of sins is not granted vnto vs neither hath the Bread or the Wine any power to purifie from sinnes as the Papists peruersly doe imagine But our Faith is confirmed strengthned by thâ—se signes in the remission of sinnes which was granted and giuen vnto vs before that wee approached the Supper Wherein consists that Faith which we must bring to the Lords Supper thereby to be confirmed and strengthned It consists in two things First in a sure trust and confidence whereby wee beleeue for certaine that Christs body was giuâ—n and his blood shedde for vs that is for that person that commeth to bee partaker of the Lords Supper Secondly it consisteth in application whereby wee appropriate vnto our selues Christs passion steadfastly beleeuing that wee as Christs members are so made one with Christ our head that as hee suffered for our sinnes euen so the pardon for all those sinnes for his passion sake we should as certainely be perswaded of as if we our selues had beene crucified and there haue giuen our owne proper bodies and shed our owne hearts blood I haue heard as concerning the foundation and ground of the Lords Supper it remaineth that I heare somewhat of the end or the finall cause for which the Lords Supper was instituted and for which it becommeth mee to communicate at the Lords Table The end or finall cause is first in respect of Christ then in respect of our selues In respect of Christ Reliquit nobis Christê° ã€ˆâ—Šã€‰ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. Monumenta suae salutaris passionis quae proposuimus iuxta eius maÌ„data Basil the end is the commemoration of that his most bitter passion which he endured for vs both in his soule and in his body A commemoration I say that is a gratulatorie remembrance to the end that for that so great a benefit and vnutterable loue towards vs we should in the publike assembly and congregation in the very face of the Church yeeld together with that remembrance most heartie thankes As Christ saith Doe this in remembrance of me 1 Cor. 11.24 in an Eucharisticall or thankefull wise Whereupon this Sacrament is also called the Eucharist for this principal vse of the Lords Supper In respect of our selues the vse of the Lords Supper is either Primary or Secondary What is the Primarie vse of it in respect of our selues It is two fold First the confirming and establishing of our Faith as touching the forgiuenesse of our sinnes for Christs body giuen vnto death for vs and for his blood shed vpon the Crosse likewise for vs. The other vse is the nourishing strengthning reuiuing and chearing of our consciences which were by the burthen of sin oppressed withered and disconsolate Which is the secondary vse arising from the former It is three fold first the consecration of our selues that euen as Christ offered himselfe once vpon the Altar of the Crosse for vs so we should in this publike action of the Church offer vp our selues and our whole life euen all that are ours vnto God and his Sonne Secondly the publike confession of the faith to wit that by these externall symboles and tokens as by a military marke and badge wee may testifie vnto what company we belong and to what religion wee adioyne our selues Thirdly the obligation of our selues that wee should also by this publike action in the sight of the Church bind our selues to loue our neighbour and to doe the workes of charitie especially to them that are partakers with vs in the same beliefe and religion And hereupon it was that the Ancients called this Supper of the Lord 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is a loue-feast and that they were alwaies wont which came vnto the Supper to giue some Almes vnto the poore that so they might testifie how that by the vse of the Lords Supper they were obliged to performe workes of loue and charity towards their Neighbours And this is the true doctrine of the Lords Supper drawne out of the onely word of God Syst Theol. pag. 459. Calu. Iustit lib. 4. ca. 18. and taken from the nature of Sacraments But contrariwise the Masse is an horrible monster an Idoll of Antichrists owne making consisting of diuers horrible blasphemies whereby the whole dignitie and excellencie of the Lords Supper is defaced and quite taken away namely while they say that
Christ in the institution of the holy Supper before that euer hee gaue his body and blood vnto his Disciples did vnder the bread and wine offer vp himselfe truly though after an vnbloody manner for the honour of his Father and that hee did appoint then his Disciples and all Ministers afterward to doe the like Si Deus dimisit peccata per vnaÌ„ bostiam nec dum iam opus est secunda Chrysost Saluatoris hostia semel oblata absoluit omnia fidaque in omne teÌ„pus perdurat Aarom successores dati fuerunt Dominus autem sine transitione successore sacerdotiam obâ—â—net in aeternum Athanas As the Masse-priests indeed after a few words vttered like Magicall Spels and Charmes and after a few histrionicall gestures and ceremonies doe beare vs in hand that they do And further they blush not to affirme that this SacrameÌ„t is a sacrifice a most true propitiatory sacrifice for the sinnes punishments and all wants not only of the liuing but of the dead too And so blasphemously tread as it were vnder foot the Passion of Christ which as formerly wee haue proued is the alone and only propitiation for our sinnes which was only to bee made and performed by Christ and not often to be reiterated as are the expresse words of the Apostle against that Idoll of the Masse worthy to bee obserued De sacrificio Christi Zanch. in Epist ad Ephes 180. Heb. 10.12 Christ hauing made that one only offering for sinnes for euer sitteth at the right hand of God And v. 14. By that one oblation hath he consecrated for euer those which are iustified You may reade more abuses and abominations of the Popish Masse very plainely propounded in the explication of Vrsins Catechisme at the eightieth question You haue fitted mee for the Lords Supper by knowledge both generall and particular now it remaineth that you prepare mee also by true deuotion What things then I pray you doe appertaine vnto that true Deuotion Two things first that you bethinke with your selfe how oft you are to vse the Lords Supper secondly that you consider well how you may vse it worthily How oft must I vse the Lords Supper Very often where truely there can be no certaine number of times prescribed vnto any man Non est audaciae saepius accedere ad Dominicam moÌ„sam sed indigné accedere etiam si semel taÌ„tùm id fiat in tota vita Chrys because euery one out of his godly vnderstanding is to set downe that with himselfe But in the Primitiue Church the Christians surely did vse the Lords Supper as often as euer they came together to heare the Word of God as may appeare out of the 3 of the Acts where the Christians are said to haue met to heare the Word of God Scio Romae hanc esse consuetudinem vt fideles semper Christi corpus accipiant Hierom. Accipe quotidie quod quotidie tibi prosit sic viue vt merearis quotidie accipere Qui non meretur quotidie accipero non meretur post aÌ„num accipere Amb. and to the breaking of bread that is the Supper of the Lord. But it would bee conuenient foure times in the yeare or twise at the least euery yeare to approach the Lords Table and that for these reasons First because frequent and solemne thankesgiuing is by vs to bee performed for that so excellent benefite which was afforded vnto vs by Christs Passion Secondly because Christ in expresse termes commands How often soeuer you shall doe it in remembrance of me where the word how often soeuer enforceth an often vsage that is so often as often as you shall come so that it presupposeth that wee are often to come 3. And thus farre are wee indebted to our faith that wee often strengthen it so much we owe vnto our consciences that wee may often hereby cherish quicken and cheare Qui vulnus habet medicinam quaerit vulnus habemus dum sub peccato sumus medicina est Sacramentum Bern. them vp for by this good helpe and meanes wee stirre our selues vp to leade a new life whilest that wee consecrate and offer vp our selues to God by the vse of the Lords Supper Thus much wee owe likewise to the Church that wee may hereby make open profession and giue a publike testimony that wee bee fellowes and members of it Lastly thus much wee are bound to performe for the auoyding of corporall punishments for 1 Cor. 11.30 it is said For this cause many are weake and sicke among you and many sleep c. where the Apostle teacheth that God punisht many in the Church of Corinth with diseases and death because they did not rightly vse the Lords Supper Now if God did lay his punishing hand on them by diseases and death for the wrong vse we may bee sure that he wil punish for the rare vse of the Lords Supper Teach me now further how I may worthily vse the Lords Supper and so how my deuotion must bee qualified Qui sibi nullius mali est conscius hunc oportet singulis diebus accedere qui vero peccatis occupatus est neque poenitet ei nec in festis accedere tutum est Nec enim se mel in annoÌ„ accedere liberat nos à peccatis si indignè accesserimus quin hoc ipsum auget damnationem quod cum semel tantum accedamus ne tum quideÌ„ purè accedimus Chrysostom That indeed is it which aboue all other is most necessary because of that most sharpe sentence pronounced by the Apostle 1 Cor. 11.27 Whosoeuer therefore eateth this bread or drinketh this Cup vnworthily he is guilty of the body and blood of Christ that is he is held guilty of the violating of this sacred signe and seale whereby the body and blood of the Lord is represented and withall assured vnto vs. Whereupon hee further addeth Let euery man therefore examine himselfe and so let him eate of this Bread and drink of this Cup for who so eateth and drinketh vnworthily eateth and drinketh his owne damnation not discerning the Lords body that is not vsing with reuerence those most holy signes and pledges whereby wee are assured of the Lords body and so consequently not discerning or putting any difference betweene common bread which we eate euery day at our Tables and this bread which by reason of the vse and office of certifying and assuring is made holy and so likewise of the Wine Of what sorts is that deuotion I pray you tell me It must be of two sorts either Antecedent going before the receiuing or Concomitant and ioyned to the receiuing of those holy mysteries How is the Antecedent deuotion called It is called The examining of a mans selfe according to that wee erstwhile vrged out of the Apostle Let euery man therefore examine himselfe c 1 Cor. 11.28 What is the true trying of a mans selfe and of what parts does it consist The examination or proouing of
II. The efficient cause of thy misery Adams fall III. The parts thereof to wit Sinne Originall and Actuall and the punishment for sinne Temporall and Eternall IV. The Exemplary cause or glasse representing thy miserie which is the rigor of the Law Pag. 42 seqq The remedie for thy miserie is twofold Prime and Independant which is Predestination to life Pag 53. Or secondary and dependant diuided into 3. heads Redemption Iustification Sanctification Redemption here is I. defined II. it is further opened both by the Efficient cause thereof and by the obiect hereof â—he efficient cause of our Redemption is Christ in him consider I his Person and so 1 the Parts thereof the humane and diuine natures 2 the Vnion of those two natures II. his Office of whiâ—h â— in generall as it is called a Mediatorship 2. in speciall and so it is Propheticall Sacerdotall and Regall Pag. 55. seq The obiect of Redemption is the Church which is largely taken Pag. 93 strictly and properly Of it are considered the head the members the proprieties Pag 96. seqq So of Redemption there followes Iustification which you haue I defined Pag. 137. II. vnfolded by the cause the effect and the adiunct The cause of iustification is either principall the mercy of God and merit of Christ Pag. 138. or instrumentall Faith which is defined and then further opened by the causes which are principall Gods Spirit instrumentall and those either ordinary the Word and Sacraments or extraordinary Miracles Pag. 139. seqq The effect or fruit of iustification iâ— the peace of conscience by which a man is assured of the fauor of God and his owne saluation Pag. 151. The adiunct of iustification is Repentance of which see Pag. 160. So of Iustification there remaines Sanctification or Regeneration which is I. defined and then further opened by the parts thereof 〈◊〉 Good works Prayer or inuocation Pag. 162. Thus farre goes our generall knowledge our particular knowledge I said was touching a Sacrament and that is either common to both Sacraments where you haue the name and nature of a Sacrament Pag. 185. or appropriate to the Supper which you haue I defined Pag. 188. and then further opened by three considerable things the matter the forme the end The matter is both elementarie and spirituall which are called the termes of the Relation for a Sacrament is a Relation Pag. 189. The forme or ground or foundation of the Relation is â— in respect of the Sacrament I. the Institution of Christ II. the Analogie betwixt the signe and the thing sigfied 2. in respect of vs it is Faith Pag 193 seqq The end or finall cause of this Relation is two-fold namely in respect I. of Christ and it is a gratefull commemoration of his Death and Passion II. Of our selues and it is either primary the confirming of our faith or secondary and it is threefold 1 a consecrating of our selues to God 2. a publike acknowledgement of Christianity 3. a profession of our Charitie Pag. 203. seqq Thus haue we briefly run ouer the first maine part of preparation consisting of knowledge the other maine part is Deuotion which consists I. in a frequent vse of the Lords Supper Pag. 209. II. in worthy receiuing And this deuotion is two-fold Antecedent or going before receiuing which is Examination Concomitant or ioyned with that sacred act which is the decent gesture of our body and the deuout affection of our soule in the time of receiuing those holy Mysteries Pag. 212. seqq Thus farre haue you heard Preparation largely deciphered Preparation concisely proposed is wholly spent in these three short directions I. How to examine 〈◊〉 selues before wee come to the Lords Table II. How to behaue our selues there III. How to trye our selues afterward written for their sakes that study piety and loue bteuity Pag. 223. FINIS A Post-script to the READER GEntle Readers I am to satisfie you anent two things you haue met withall in reading the fore-going Treatise first that the reasons and arguments now and then are very concisely proposed the syllogismes wanting one of the premisses or the conclusion or both And my reason of thus doing was because I wrote vnto men endued with Logicke at least naturall which hauing the pith of the Argument is able to suggest inferences The other thing is that whereas there is often cited Kecker System of Diuinity you would be pleased to haue recourse vnto that which was printed Goloniae Allobrogum that is at Geneua Ann. Dom. MDC XI where according to the order of pages you shall find the points enlarged which are here but briefly touched There is also added now where the same points are handled in Caluins Institutions and Zanchius Zanchies Works cited in the Margent are in Fol. in 8. Tomes printed 1613. FINIS A TREATISE WRITTEN TO THE GLORY of GODS Grace against FREE-WILL Item A plaine Method of Preaching for the vse of Younger Students in DIVINITY By T. V B. of D. Printed at London for Thomas Iones 1625. A Short Treatise touching Mans SERVILE WILL before the working of GODS grace plainely and fully as I trust opening that Controuersie euen as it was written to a Friend in answere of a Popish Pamphlet touching Mans Free-wil MY good Friend Praloq I suppose you gaue me not that Popish Script to ouerlooke it only but to examine and censure it for your resolution and satisfaction in that point of Controuersie which it only touches vpon concerning Free-will and the power of nature before grace A point which if the Author of your Script had throughly vnderstood hee might well haue blam'd himselfe in the choyce of that Doctrine for the countenancing of his Religion which of all other doth monderogate from the credit of the Romish faith For I am vtterly of this mind that there is no one Doctrine throughout the whole body of Diuinity which doth more directly crosse and thwart the truth of the Gospell which doth more liuely argue and conuince Popery of Antichristianisme then the Papists tenent touching Free-will Haemanus Romamerigent Nullas spes habet Roma si taleis habet Ha's Rome no other hand to prop't then that Rome without other hopes must needs fall flat And therefore your Author whosoeuer it was light vpon this point vnluckily First he offends in limine Status contron in the very proposall of the question for the question is not Whether Man in the state of corruption hath Free-will or freedome of will who euer denied that but the State is this Whether a man in his corrupt estate hath of himselfe before the working of Gods grace in his soule any power or ability naturally to turne himselfe vnto God to affect that which is truely and Theologically good either for the willing and proposing of it to himself in cogitation or for the absoluing and performance of it in action The Iesuits who are the most refined Papists do hold that an vnregenerate
sinne What is the third propriety of Christs Passion That it was most sufficient Per Christum hominem iustitiae Deiplenissime satisfactum pregenere humano Bellar. lib. de asccusment in De um grad 13. cap. 3. neither neede wee any more expiation which is proued by that Heb. 9. v. 26. New was he in the end of the world made manifest by that offering vp of himselfe once to take away sinne And verse 28. Christ was once offerd vp that hee might take away the sinnes of many And yet more euidently Heb. 10.12 This man after the offering of his sacrifice sitteth for euer at the right hand of the Father And vers 14 By his one oblation that is by that his oblation which only is most perfect and sufficient Now that with is said Col. 1.24 Objection I fulfill the remainders of Christs suffering or passion in the flesh Soluti It must not be so vnderstood as if the Passion of Christ were not of it selfe sufficient 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Christi sunt duplicia quaedam 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in carne sua quadaÌ„ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in membris quae sunt Christi quia meÌ„broruÌ„ Zaâ—ch but needed some addittament to fill it vp but there by a Synecdoche the Passions of Christ hee calleth all such as the members of Christ were to suffer as if he said I must also indure those afflictions which Christ shall feele in his members as he expressely annexeth I fulfill the remnant of Christs Passion in the flesh for the body of Christ which is his Church that hee might plainly shew that hee spake not of that passion which Christ suffered for our sinnes Omnes sanctorum afflictiones vel sunt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 qâ—â—bus puniuntur peccata vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus probatur fides vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quibus confirmatur doctrina de his loquitur Melanct. but of the crosses and afflictions which the Church must sustaine in this world which Church by a Metaphoricall kind of speaking is the body of Christ And this which we haue spoken about the sufficiency of the passion of Christ we must note againe against the Papists who reach and say that expiation and purging of sinne is partly by good workes which shall bee confuted in the doctrine of Iustification partly by the Masse which shall likewise bee confuted in the point of and concerning the Lords Supper and partly by Purgatory which say they is a fire in which the soules of men after this life are tormented with temporall paines and are purged from sinnes and from which the soules of such as are aliue by fauour and by prayers may be deliuered as the Councell of Trent saith in the fifth Session Against which obserue these reasons First Calu â—nsti l. 3. c. 5. §. â— seqq in the sacred Volume there is no one testimony of Purgatory nor not so much as one example of any one that was in that Purgatory fires Ergo it is a meere inuention of their owne braine They vrge a place Obiecti 1 Cor. 3. verse 13. where it is said that by the fire shall be made manifest and proued euery mans worke of what sort it is But they apply this to Purgatory very foolishly Solus for the Apostle speaketh as touching the edifâ—cation of the Church and saith that the time shall come when it shal be tryed and examined how much euery one hath profited in edifying the the Church by the word of God and the holy Spirit which two he calleth fire by a Metaphor Hee addeth further Verse 15. He shall be saued but euen as it were by the fire where abiding still in the Metaphor and similitude he saith that not all those who haue not edified aright shall straight way bee damned for euer but that they shall suffer a tryall in their owne conscience because they haue not so faithfully discharged their Office as they should Secondly obserue two manifest sayings of the holy Writ wherein you shall finde but two places only that must bee in the next world pointed out vnto you the one for the blessed the other for those who are eternally damned Mark the last 16. Iohn 5.24 Verily verily I say vnto you who so heareth my word and beleeueth in him that sent me shall not come into iudgment and by consequence not into Purgatory which is a part of Iudgement but shall passe from death to life Reuel 14. vers 13. Blessed are they henceforth which dye in the Lord. Henceforth that is from the very moment wherein they dye There is also a plaine place Luke 23.43 where Christ saith to the thiefe To day shalt thou bee with mee in Paradice whereas he if any needed this Purgatory fire I haue heard sufficiently as concerning the first part of Christs Priestly office namely the purging away of our sinnes tell me what is the second part of the Priestly Office of Christ Syst Theol. pag. 357. It is that effectuall application whereby Christ doth alsufficiently and powerfully apply that his purging performed by him vnto the faithfull so that by it they may obtaine remission of sinnes reconciliation and peace What is the third part of this Office of Christ It is his intercession for vs VVhat doe you meane by intercession I doe not meane any Prayer or suite whereby Christ would get vnto vs againe the the fauour of God as one man is said to interceed for another that he may procure him somewhat but I vnderstand first that perpetuall value and vertue of the Sacrifice of Christ namely in that Christ presenteth his passion which he suffered for vs vnto the eternall Father Secondly the Fathers consent resting in this Passion of Christ contented and agreeing that this Passion of Christ shall be of force for vs for euer VVhich is the third Office of Christ His Regall Office Syst Theol pag. 359. for Christ is not only a prophet a priest vnto vs but he is also a King In what points consisteth the Regall Office of Christ In foure First in that hee gouerneth the Church by his Spirit and by his Word and doth not only shew vnto vs by his Word what we ought to doe but by the worke of the Spirit in vs enableth vs to doe them Secondly in that he defendeth vs against our enemies Satan Sinne and Death that they haue no power to hinder our saluation Thirdly in that he beautifieth his Church with excellent gifts and appointeth the Ministerie of his Word making men obedient vnto his owne ordinance Fourthly in that at the end of the World he shall appeare to bee Iudge of all men Syst Theol. pag. 368. and shall condemne the wicked to eternall punishments but shal make the godly to shine with eternall glory I doe already conceiue the office of Christ what it is and of how diuers sorts it is now I would haue you tell mee what the obiect is about
before God Rom. 4.2 where hee saith Non praecedunt iustificandÌ„u sed sequuntur IustificatuÌ„ Aug. If Abraham had beene iustified by workes he had wherin to boast but not with God To him that worketh the wages is not giuen vpon fauour but debt but he that worketh not but beleeueth only in him who iustifieth the wicked his faith is imputed vnto him for righteousnesse III. Arg. is taken from the proprietie of our workes Our works are debts therefore by them can we deserue nothing Nihiles per te Deum inuoca tua peccata sunt merita DeisuÌ„t supplicium tibi debetur cum praemium ad venerit sua dona coronabit non merita tua Aug. Vae etiam laudabili hominum Vita si remota misericordia eam discutias Aug. Ipsa nostra iusticia quaÌ„uis vera sit talis tamen est vt potius peccatorum remissione conslet quaÌ„ virtutum perfectione Idem Nostra si qua est humilis iustitia recta forsan sed non pura nisi forte meliores nos esse credimus quaÌ„ patre nostros qui non minus veraciter quaÌ„ humiliter di cebant Omnes iusticiae nostra sunt tanquam pannuâ— mulieris menstruata Bern. Antec is confirmed by Luk. 17.10 When you haue done all that you can do c. 2. Good workes are not ours but Gods now by that which is anothers and not our owne we can merit nothing Antecedent is proued Phil. 2.13 God it is who worketh good in you perfects it Eph. 2.10 Wee are his workemanship created in Christ Jesus vnto good workes which he hath prepared that wee should walke in them Thirdly our good works are not perfect therefore wee can merit nothing by them for three things there be required of him that will merit first that he hath that by which he will merit of his own secondly that it bee no debt thirdly that that bee perfect which three conditions our good workes haue not as it is said Esa 6.64 All our righteousnes is like vnto a menstruous cloath And Phil. 3.8 Paul calleth his workes dung I vnderstand what iustifiing faith is now tell me the causes thereof whereby it is begotten in vs The principall cause whereby sauing faith is ingendred is the holy Spirit the instrumentall cause or meanes is either ordinarie or extraordinarie What is the ordinary meanes wherby the holy spirit worketh faith in vs It is twofold namely Syst Theol. p. 436. the Word of God and the Sacraments The Word of God you haue already touched now tell me what is a Sacrament It is a holy signe instituted of God Syst Theol. pag. 439. whereby God maketh the beleeuers sure of his fauour the forgiuenesse of their sinnes De sacramentis Zanch. CoÌ„fess c. 14. and other benefits likewise by Christ his passion and death to bee bestowed vpon them Of what sortes are the Sacraments Of two sorts Sacraments of the Old and New Testament How many Sacraments were there in the Old Testament Syst Theol. pag. 448. Two to wit Circumcision and the Paschall Lambe How many Sacraments bee there in the New Testament Syst The. pag. 451. Two onely Baptisme and the Supper of the Lord What is Baptisme Calu. Instit l. 4. c. 15. It is a Sacrament of the new Testament whereby sprinkling of the water in the name of Father Sonne and Holy Ghost being made wee are initiated and grafted into the Church and whereby there is sealed vnto the faithfull forgiuenesse of sinnes by the blood of Christ and regeneration vnto life eternall See more in my Syst of Diuin pag. 451. and in the Comment on Vrsins Catechisme pag. 429. according to the last Edition What is the Lords Supper This wee shall handle afterward in the opening of our particular knowledge wherewith wee must furnish our selues regard that the knowledge hereof comes nearest vnto our lawfull and seemely preparing of our selues to the Lords Supper Here only would be noted that errour of the Papists who haue made seuen Sacraments of the New Testament to wit Baptisme Calu. Instit l. 4. c. 19. Confirmation Pennance the Eucharist Extreame Vnction Orders and Matrimony But that number of Sacraments is neither vpholden by any testimonie of holy Writ neither is it propped by the authority of any of the ancient Fathers but it is a new deuise hatched not aboue 200 yeares agoe in the time of Lombard the Master of the Sentences Besides euery SacrameÌ„t shold haue a signe and a thing signified but Pennance Orders Matrimony haue no signes at all Further yet euery Sacrament hath annexed promise of grace and appertaines to all beleeuers in the Church and to conclude it is more then manifest that all Sacraments ought to bee instituted by Christ euery of which markes of a SacrameÌ„t cannot be auerred truly attributed vnto those fiue Sacraments the Papists faine no to none saue Baptisme the Lords Supper What is the extraordinary meanes of Faith Miracles Syst Theol. pa. 465. Miraculae necessariae erant vt crederet mundus postquam vero iam mundê° credidit qui miraculum quaeritmagnum est ipse prodigium Aug. which are extraordinary signes whereby God after a wonderfull manner wrought and confirmed faith in the time of the Primitiue Church And here must be obserued a double error of the Papists First in that they are of opinion that now there is need of Miracles whereas this is only the vse of Miracles namely to confirme doctrine at the beginning and first setting a broach of it and therfore must cease after the doctrine be sufficiently confirmed Second errour is in that they thinke that Miracles is a marke of the true Church Quasi hoc non scriptuÌ„ esset venturos qui maximas virtutes â—edent ad corrumpendam veritatem Tertullian when as euen very hypocrites oftentimes haue done miracles yea and can do them Marke 13. v. 22. Luke 21.8 where it is plainly told vs that toward the end of the World there shall arise false Prophets which shall worke miracles But 2 Thess 2. ver 9. is a notable place against the Papists that doe so brag of their miracles The comming of Antichrist is in the power of Satan with all power and signes and lying wonders whence it may appeare that before the ende of the world to doe many miracles is a marke of Antichrist and the Apostle calls those Miracles lying wonders time and long experience testifieth so much for in the Monasteries how many sleights and iuggling tricks doe the Monkes finde out and practise to deceiue the common people and make them beleeue that they worke miracles I haue heard the causes of Iustification tell mee also what is the fruit of Iustification Syst Theol. pag. 416. It is that peace of conscience by which a man is made sure of the grace and fauour of God and of eternall life which must especially bee noted against that detestable errour of the Papists De certitudiuine salutis
your whole demeanes Say you couenant for foure or fiue hundred pounds per annum Your Farmer at the making of the bargaine is an able substantiall sober man well able to pay you your annuall rent But so it fals out that soone after he is with-drawne to lewd and riotous courses and spends both time and estate vpon luxurie and vanity So that now hee is Bankerupt not worth fiue pence in all the world and consequently altogether vnable to pay you fiue hundred pound What then may not you in equity and iust law require of him your annuall rent although it be impossible for him to pay it I know you may Iust so it is betwixt God and man At the first man was created in perfect righteousnes and so was a person fitted to the obseruance of all good duties but soone after hee turned bankrupt hee fell vpon riotous and disobedient courses being tempted by the woman and shee by the Serpent to eat the forbidden fruit Before he was the seruant of God now he is become the slaue of sin So that he hath no strength to runne in those good wayes wherein at first God set him What then Because hee is not able to do any good may not God in equity exact of him the keeping of his commandements I trow hee may yea I am sure he doth and that rightly because the thing is become impossible to man meerly through his owne default 3 The exhortations and dehortations the promises and threatnings which haue annexed conditions are not in vaine neither is there any mockery in them although we be not able of our selues to fulfill the exhortation or performe the condition For it must be obserued that there are in the visible state of the Church both elect and reprobate and these two will grow together in the field vntill the haruest when they shall bee separate by the Angels the wheat that is the elect gathered into Gods barne the tares that is the reprobate gathered into sheaues to be burnt So then the precepts of God in the Word and the exhortations of the Ministers according to the Word are directed either to the reprobate or to the elect and not one iot of the Word of God shall fall to the ground For to the one it becomes the sauour of death vnto death to the other the sauour of life vnto life I open my selfe thus The exhortations threatnings promises warnings c. set downe in the Word of God and published by the mouth of his Ministers being directed to the reprobate make them the more inexcusable that their mouths may be stopped and that they may not say another day that if they had beene exhorted to such a good duty they would haue imbraced it if they had beene admonished of such a fault they would haue forsaken it For here there consciences shall conuict them and they shal know then that there hath beene a Prophet among them If they be directed to the elect they bee eyther such as are not yet effectually called and then the holy Spirit enwrapping himselfe in his Word worketh an admirable change in their hearts and begets those good things in them whereunto they are exhorted for the Word of the Lord is mightie in operation as the Apostle saith and the Law of the Lord is perfect conuerting the soule as the Psalmist speaketh or else they bee actually called and then by those denunciations of iudgement they become more wary in their carriage by those exhortations to godlinesse they become more liuely and forward in all good courses tending and striuing after perfection So that in all this here is no mockage at all neither can God without blasphemy be said to doe any thing in vaine This because it is the most substantiall doubt and most stood vpon by your Author therefore I haue endeauoured to cleere it thus at large as you see and to afford it a full answere Ob. For the other they are either impertinent as that out of Ecclus 15.14 which speakes of man in his first estate of creation before the fall Sol. wherein we deny not man freewil besides I say not that the Booke is Apocryphall although that might serue for a sufficient answere or they be friuolous Ob. as that of Cain Gen. 4 7 wherin it is not said that he shall haue dominion ouer sin Sol. but there God vrgeth an argument to coole the heat of his anger taken from the subiection of his brother Abel Ob. Of this Bran is that testimony taken out of Iosuah 24. Sol. wherein hee giues them their choice whether they will serue the true God or not not as if it had been in their power to haue chosen but only that hee might draw from them a confession of the true worship of God by which protestation they might the more be tied to Gods seruice after Iosuahs death and held the more inexcusable if they fell to Idols after this solemne profession to feare God and to abiure all idolatrous worship And that instance of Ananias Ob. Act. 5. is like because it speaketh onely of an humane and ciuill matter Sol. the sale of a piece of land which was in his owne power Ob. The first demonstratiue reason which is argumentum cornutum carries some better shew with it but concludes nothing against the truth Haec Pelagii quoque arma erant ad impetēdum Augustinum Calv. Instit l. 2. c. 5. §. 1 Sol. It is this Sin is either necessary or voluntary if necessary thē it is not sin if voluntary then it may be auoyded The hornes of this argumentation are too short and weake to push down the truth If sinne be necessary then it is no sinne How proue you that argument You must remember which you also learned in morall Philosophy that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium inuitum are opposed not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 voluntarium necessarium God and his Angels are good necessarily and yet they are voluntarily good The Deuill and his Angells are euill necessarily and yet they are euil most willingly too 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 oportet there must be heresies sayes the Apostle Necesse est It is necessary that offences come sayes our Sauiour and of Iudas his bloudy sinne and the Iewes malicious conspiracy against Christ it is expresly said That they did nothing but what the mighty hand of God had decreed long afore to be done Briefly then sinne is both voluntary and necessary Voluntary in respect of mans will for we say that a man may bee carried freely and with a full swing to the workes of darknesse euen to commit wickednesse with greedinesse neither is it necessity but compulsion which takes away the liberty of the will And it is also Necessary in respect of Gods decree which is immutable For this is a most certaine and vndoubted truth that nothing can bee done in the